The alienating nature of the dominant curriculum in African schools and universities is an issue which simmered just below the surface in the 2015 student protests that swept through the South African higher education sector. The collection of essays found in this timely publication, offers compelling arguments for the deliberate embrace of the African culture to advance African knowledge and enhance African lives. It proposes fresh perspectives on what shape and form a decolonised curriculum should take on.
ÿThe alienating nature of the dominant curriculum in African schools and universities is an issue which simmered just below the surface in the 2015 student protests that swept through the South African higher education sector. The collection of essays found in this timely publication, offers compelling arguments for the deliberate embrace of the African culture to advance African knowledge and enhance African lives. It proposes fresh perspectives on what shape and form a decolonised curriculum should take on.
This book, appropriately titled Decolonisation, Africanisation and the Philosophy Curriculum, signposts and captures issues about philosophy, the philosophy curriculum, and its decolonisation and Africanisation. This topic is of critical importance at present for the discipline of philosophy, not the least because philosophy and the current philosophical canons are perceived to be improvised by virtue of their historical marginalisation and exclusion of other valuable and important philosophical traditions and perspectives. The continued marginalisation and exclusion of one such philosophical tradition and perspective, i.e. African philosophy connects to issues of space contestations and raise questions of justice. The chapters in this book engage with all of these issues, and they also attempt to make sense of what it will mean for philosophy and the philosophy curriculum to be decolonised and Africanised; how to go about achieving this task; and what the challenges and problems are that confront efforts to decolonise and Africanise the philosophy curriculum. Furthermore, the contributors initiate discussions on the value and importance of non-western philosophical traditions and perspectives, and by so doing challenge the dormant and triumphant narrative and hegemony of Western philosophy, as well as the centrality accorded to it in philosophical discourse. The chapters in this book were originally published as articles in the South African Journal of Philosophy.
This book enters the discourse of the scholarship of teaching and learning in higher education in Africa. The book provides critical insights comprising topical themes from transformation, citizenship and gender, researching to ethical perspectives of teaching and learning.
Culturally Responsive School Leadership focuses on how school leaders can effectively serve minoritized students—those who have been historically marginalized in school and society. The book demonstrates how leaders can engage students, parents, teachers, and communities in ways that positively impact learning by honoring indigenous heritages and local cultural practices. Muhammad Khalifa explores three basic premises. First, that a full-fledged and nuanced understanding of “cultural responsiveness” is essential to successful school leadership. Second, that cultural responsiveness will not flourish and succeed in schools without sustained efforts by school leaders to define and promote it. Finally, that culturally responsive school leadership comprises a number of crucial leadership behaviors, which include critical self-reflection; the development of culturally responsive teachers; the promotion of inclusive, anti-oppressive school environments; and engagement with students’ indigenous community contexts. Based on an ethnography of a school principal who exemplifies the practices and behaviors of culturally responsive school leadership, the book provides educators with pedagogy and strategies for immediate implementation.
This book explores the music of Africa and its experience in modern education, offering music education analyses from African perspectives. The collection assembles insights from around Africa to bring African and non-African scholars into the world of music, education, policy, and assessment as played out across the continent. The music of Africa presents multiple avenues for the understanding of the reality of life from a cultural perspective. The teaching and learning of this music closely follows its practice, the latter involving a combination of artistic expressions. With international interest in world music, there is need to engage with concepts and processes of this music. The volume offers new research from culture bearers, scholars, and educators rooted in practices that provide deeper perceptions of the cultural expression of music. With sections focussing on Concepts in Musical Arts, Musical Arts Processes, and Music Education Practice, it captures and documents the concept of musical arts from an African experiential perspective. Articulating the processes of musical arts and their implications for teaching and learning in both African and international learning contexts, it presents a balanced view of music as a phenomenon and generates material for discussion. A valuable resource for those seeking insight into aspects of music practice in Africa, this book will appeal to scholars of Music Education, Ethnomusicology, Community Music, African Studies, and African Music.
Drawing on the South African case, this book looks at shifts in higher education around the world in the last two decades. In South Africa, calls for transformation have been heard in the university since the last days of apartheid. Similar claims for quality higher education to be made available to all have been made across the African continent. In spite of this, inequalities remain and many would argue that these have been exacerbated during the Covid pandemic. Understanding Higher Education responds to these calls by arguing for a social account of teaching and learning by contesting dominant understandings of students as decontextualised learners premised on the idea that the university is a meritocracy. This book tackles the issue of teaching and learning by looking both within and beyond the classroom. It looks at how higher education policies emerged from the notion of the knowledge economy in the newly democratic South Africa, and how national qualification frameworks and other processes brought the country more closely into conversation with the global order. The effects of this on staffing and curriculum structures are considered alongside a proposition for alternative ways of understanding the role of higher education in society.
While African universities retain their core function as primary institutions for advancement of knowledge, they have undergone fundamental changes in this regard. These changes have been triggered by a multiplicity of factors, including the need to address past economic and social imbalances, higher education expansion alongside demographic and economic growth concerns, and student throughput and success with the realization that greater participation has not meant greater equity. Constraining these changes is largely the failure to recognize the encroachment of the profit motive into the academy, or a shift from a public good knowledge/learning regime to a neo-liberal knowledge/learning regime. Neo-liberalism, with its emphasis on the economic and market function of the university, rather than the social function, is increasingly destabilizing higher education particularly in the domain of knowledge, making it increasingly unresponsive to local social and cultural needs. Corporate organizational practices, commodification and commercialization of knowledge, dictated by market ethics, dominate university practices in Africa with negative impact on professional values, norms and beliefs. Under such circumstances, African humanist progressive virtues (e.g. social solidarity, compassion, positive human relations and citizenship), democratic principles (equity and social justice) and the commitment to decolonization ideals guided by altruism and common good, are under serious threat. The book goes a long way in unraveling how African universities can respond to these challenges at the levels of institutional management, academic scholarship, the structure of knowledge production and distribution, institutional culture, policy and curriculum.
Higher education has recently been recognized as a key driver for societal growth in the Global South and capacity building of African universities is now widely included in donor policies. The question is; how do capacity building projects affect African universities, researchers and students? Universities and their scientific knowledges are often seen to have universal qualities; therefore, capacity building may appear straight forward. Higher Education and Capacity Building in Africa contests such universalistic notions. Inspired by ideas about the ‘geography of scientific knowledge’ it explores what role specific places and relationships have in knowledge production, and analyses how cultural experiences are included and excluded in teaching and research. Thus, the different chapters show how what constitutes legitimate scientific knowledge is negotiated and contested. In doing so, the chapters draw on discussions about the hegemony of Western thought in education and knowledge production. The authors’ own experiences with higher education capacity building and knowledge production are discussed and used to contribute to the reflexive turn and rise of auto-ethnography. This book is a valuable resource for researchers and postgraduate students in education, development studies, African studies and human geography, as well as anthropology and history.
